摩訶般若波羅蜜衍與空等品第二十一
The Great Perfection of Wisdom and Emptiness Chapter 21
佛告須菩提：「如汝所言衍與空等者，所說至誠。如是，如是！衍與空等。譬如虛空，不可計知東方里數，南方西方北方四隅上下亦不可知，無遠無近、無有邊際；怛薩阿竭慧亦如是，不可盡極八方上下，無有邊際、無有遠近，慧不可盡。譬如虛空，無長無短、無有方面、無增無減；怛薩阿竭慧亦如是，無長無短、不圓不方、無增無減，又，須菩提！譬如虛空，無有五色青黃赤白；衍亦如是，又，須菩提！譬如虛空，無有過去當來現在；衍亦如是，無去來今。又，須菩提，譬如虛空，無能增者、無能減者；衍亦如是；不增不減。故言衍與空等。又，須菩提！譬如虛空！無有塵勞、無瞋恨、無有生者亦無所滅、亦無所住亦無不住、亦無所念；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，無有善惡、無有言辭、亦無不言，譬如虛空，無見無聞、無念無知；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，亦無有異、亦無不異，亦無所斷、亦無所造證、亦無所除；衍亦如是。又，須菩提！譬如虛空，無有欲法、不離欲法，無瞋恚法、不離瞋恚，無愚癡法、不離愚癡；衍亦如是。又，須菩提！譬如虛空，不與欲界合同，不與色界及無色界合同，亦不離三界；衍亦如是。又，須菩提！譬如虛空，無初發意、從第一住；衍亦如是，無有十住。又，須菩提！譬如虛空，無有清濁、無所觀見、無有處所，無種性地、八人等地、無示現地，無我所地、無所欲地，無所作不作地；衍亦如是。又，須菩提！譬如虛空，無須陀洹果、無斯陀含果、無阿那含果、無阿羅漢果。又，須菩提！譬如虛空，無聲聞地，無辟支佛地，無三耶三佛地；衍亦如是。又，須菩提！譬如虛空，無有形像、亦無不像，亦無有見、亦不無見、無受無捨，無合無散；衍亦如是。又，須菩提！譬如虛空，則無有常、亦無不常，無苦無樂、無我不我；衍亦如是。又，須菩提！譬如虛空，亦無有空、亦無不空、無有異空，無有異想，亦無無想，亦無有願、亦無不願；衍亦如是。故言衍與空等。又，須菩提！譬如虛空，無有寂然、無不寂然，無有惔怕、亦無不怕。又，須菩提！譬如虛空，無有光明、亦無闇冥；衍亦如是。又，須菩提！譬如虛空，無所逮得、亦無不得；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，無言無說、亦無不言；衍亦如是。是故言衍與空等。是故，須菩提！虛空平等，衍亦平等。如須菩提所言，譬如虛空無有邊際，覆不可計阿僧祇人；衍亦如是，安不可計阿僧祇人。如是，須菩提！譬如虛空覆不可計阿僧祇人；衍亦如是，護不可計阿僧祇人計人無人。譬如虛空，不可得有，空以無有；摩訶衍者亦復如是。是故，須菩提！摩訶衍者，安護無數阿僧祇人。所以者何？人與虛空及摩訶衍，此一切法都不可得故。
The Buddha told Subhuti: "What you have said—that the Vehicle is equal to space—is spoken in utmost truth. It is so, it is so! The Vehicle is equal to space.
Just as space cannot be measured or known—how many miles it extends to the east, or to the south, west, and north, or to the four corners, above and below—all beyond knowing, with no far or near, no boundary or edge—so too is the Tathagata's wisdom: it cannot be exhausted or limited in any of the eight directions, above or below. It has no boundary, no far or near; wisdom cannot be exhausted.
Just as space has no long or short, no sides or faces, no increase or decrease—so too is the Tathagata's wisdom: no long or short, neither round nor square, no increase or decrease.
Moreover, Subhuti, just as space has none of the five colors—blue, yellow, red, or white—so too is the Vehicle. Moreover, Subhuti, just as space has no past, future, or present, so too is the Vehicle: no going, coming, or now.
Moreover, Subhuti, just as space cannot be increased by anyone and cannot be decreased by anyone, so too is the Vehicle: neither increasing nor decreasing. Therefore it is said the Vehicle is equal to space.
Moreover, Subhuti, just as space has no afflictions, no hatred, nothing that is born and nothing that ceases, nothing that abides and nothing that does not abide, nothing that is thought—so too is the Vehicle. Therefore it is said the Vehicle is equal to space.
Moreover, Subhuti, just as space has no good or evil, no words and no absence of words—just as space has no seeing, no hearing, no thinking, no knowing—so too is the Vehicle. Therefore it is said the Vehicle is equal to space.
Moreover, Subhuti, just as space is neither different nor not different, neither cut off nor produced, nor realized, nor removed—so too is the Vehicle.
Moreover, Subhuti, just as space has no desire, yet is not apart from desire; no hatred, yet is not apart from hatred; no delusion, yet is not apart from delusion—so too is the Vehicle.
Moreover, Subhuti, just as space is not joined with the realm of desire, nor joined with the realm of form or the formless realm, yet is not apart from the three realms—so too is the Vehicle.
Moreover, Subhuti, just as space has no initial resolve, no first abiding—so too is the Vehicle: it has no ten abidings.
Moreover, Subhuti, just as space has no purity or impurity, nothing to observe, no location, no stage of the seed-nature, no stage of the eight kinds of persons, no stage of manifestation, no stage of self, no stage of desire, no stage of doing or not doing—so too is the Vehicle.
Moreover, Subhuti, just as space has no fruit of stream-entry, no fruit of once-returning, no fruit of non-returning, no fruit of arhatship—
Moreover, Subhuti, just as space has no stage of the hearers, no stage of the solitary buddhas, no stage of the perfectly enlightened—so too is the Vehicle.
Moreover, Subhuti, just as space has no form or shape, yet is not without shape; no seeing, yet not without seeing; no receiving, no letting go; no joining, no parting—so too is the Vehicle.
Moreover, Subhuti, just as space is neither permanent nor impermanent, neither suffering nor happiness, neither self nor non-self—so too is the Vehicle.
Moreover, Subhuti, just as space is neither empty nor not empty, has no different emptiness, no different perception, yet no non-perception; no vow, yet not without vow—so too is the Vehicle. Therefore it is said the Vehicle is equal to space.
Moreover, Subhuti, just as space is neither serene nor not serene, neither calm nor not calm;
Moreover, Subhuti, just as space has no light and no darkness—so too is the Vehicle.
Moreover, Subhuti, just as space is not attained and not unattained—so too is the Vehicle. Therefore it is said the Vehicle is equal to space.
Moreover, Subhuti, just as space has no speech and no words, yet is not without speech—so too is the Vehicle. Therefore it is said the Vehicle is equal to space.
Therefore, Subhuti, space is equal, and the Vehicle is equal.
As you, Subhuti, have said—just as space has no boundary and shelters countless immeasurable people—so too does the Vehicle bring peace to countless immeasurable people. So it is, Subhuti: just as space shelters countless immeasurable people, so too does the Vehicle protect countless immeasurable people, and yet no people are found. Just as space cannot be grasped because space is non-existent, so too is the Great Vehicle.
Therefore, Subhuti, the Great Vehicle brings peace and protection to countless immeasurable people. Why is that? Because people, space, and the Great Vehicle—all these dharmas are utterly ungraspable.
「復次，須菩提！人不可計，空亦不可計，虛空亦不可計，摩訶衍亦不可計，是故摩訶衍覆不可計阿僧祇人。所以者何？須菩提！人與虛空及摩訶衍，悉不可計、悉不可得。
"Furthermore, Subhuti, people are immeasurable, Emptiness is immeasurable, space is immeasurable, and the Great Vehicle is immeasurable. Therefore, the Great Vehicle embraces an immeasurable, countless number of people. Why is that? Subhuti, people, space, and the Great Vehicle are all immeasurable and all unobtainable."
「復次，須菩提！不可計，是故摩訶衍覆護不可計阿僧祇人。
"Furthermore, Subhuti, it is immeasurable; therefore the Great Vehicle protects and shelters immeasurable, incalculable beings.
「復次，須菩提！人無所有，法界亦無所有，一切諸法亦無所有，故曰虛空亦無所有。人與虛空及摩訶衍悉無所有，阿僧祇無所有，無有量無所有，無有底無所有，是故摩訶衍覆護不可計阿僧祇人。所以者何？眾生法界及摩訶衍，又阿僧祇不可限量、無有崖底，悉不可得故。
"Furthermore, Subhuti, people are without anything that can be grasped, the realm of Dharma is without anything that can be grasped, and all dharmas are without anything that can be grasped. That is why it is said that emptiness, too, is without anything that can be grasped. People, emptiness, and the Great Vehicle are all without anything that can be grasped. The countless is without anything that can be grasped. The immeasurable is without anything that can be grasped. The boundless is without anything that can be grasped. Therefore the Great Vehicle shelters and protects countless beings beyond number. And why is that? Because sentient beings, the realm of Dharma, and the Great Vehicle, together with the countless and the immeasurable and the boundless, are all utterly unobtainable."
「復次，須菩提！人無所有，怛薩阿竭亦無所有，虛空亦無所有，摩訶衍亦無所有，阿僧祇亦無所有，不可計亦無所有，無底亦無所有，一切諸法亦無所有。是故，須菩提！摩訶衍者，為不可計阿僧祇崖底人而設擁護。所以者何？怛薩阿竭、虛空、眾生及摩訶衍，其阿僧祇不可計議、無有崖底，悉不可得故。
「復次，須菩提！吾我無所有，所知所見亦無所有，本際無所有，當作是了本際以無，至不可計，及阿僧祇無央數者亦無所有。以無所有，一切諸法亦無所有，是故摩訶衍名曰不可計阿僧祇覆護無央數人。所以者何？須菩提！一切眾生所知所見及與本際，至阿僧祇無央數不可計，皆不可得。
「復次，須菩提！吾我及人悉無所有，所知所見亦無所有，不可思議境界亦無所有，色痛痒思想生死識亦無所有，虛空亦無所有，摩訶衍亦無所有，阿僧祇亦無所有，不可計亦無所有，無央數亦無所有，一切諸法亦無所有，是故摩訶衍為不可計阿僧祇人之覆護。所以者何？如，須菩提！吾我諸法悉不可逮！
「復次，須菩提！吾我及人悉為虛空，所知所見亦復虛無，眼亦虛無，耳鼻舌身意亦復虛無，以虛無虛空亦虛無，空以虛無，摩訶衍者亦復虛無，以無二虛，阿僧祇無央數不可計亦復虛無，不可計以虛無，一切諸法亦復虛無，是故摩訶衍覆無央數不可計阿僧祇人。所以者何？須菩提！吾我及人、一切諸法，悉不可得。
「復次，須菩提！吾我無所有，所知所見亦無所有；所知所見以無所有，檀波羅蜜亦無所有，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜亦無所有；般若波羅蜜以無所有，虛空亦無所有，摩訶衍亦無所有；是故摩訶衍覆護無央數不可計阿僧祇人。所以者何？須菩提！吾我及壽、一切諸法，悉不可得故。
「復次，須菩提！吾我及人則無所有，世間所知內空、外空、近空、遠空、真空、所有空、無所有空亦無所有；七空以無有，虛空亦無所有，摩訶衍亦無所有，無央數不可計阿僧祇亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？須菩提！我、人及壽、一切諸法，悉不可得故。
「復次，須菩提！我、人知見悉無所有，意止、意斷、神足、根、力、七覺、八道三十七品亦無所有，十力、無畏、十八不共諸佛之法亦無所有，虛空、摩訶衍亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？吾我及人、一切諸法，悉不可得故。
「復次，須菩提！我、人知見悉無所有，種性諸法亦無所有，所作之地以無所有，虛空亦無所有，摩訶衍亦無所有，不可計阿僧祇人一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。
「復次，須菩提！我、人知見亦無所有，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何。吾我及人、一切諸法，悉不可得。
「復次，須菩提！聲聞、辟支佛上至怛薩阿竭亦無所有，薩芸若亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？須菩提！我、人諸法悉不可得故。又，須菩提！泥洹之界覆護不可計阿僧祇人，衍亦如是，是故衍與空等，覆護不可計阿僧祇人。如須菩提所問，摩訶衍者，亦不見來時、亦不見去時、亦不見住處；衍亦如是。所以者何？一切諸法不可轉動，是故無有住者、無有來者、亦無所住。所以者何。須菩提！色痛痒思想生死識，亦無所從來、亦無所從去、亦無所住。須菩提！色痛痒思想生死識亦清淨，無所從來、無所從去、亦無所住。色痛痒思想生死識者無本，無所從來、無所從去、亦無所住。色痛痒思想生死識自然，無所從來、無所從去、亦無所住、色痛痒思想生死識自然相，無所從來、無所從去、亦無所住。眼耳鼻舌身意自然相者，無所從來、無所從去、亦無所住。其地水火風空是諸種者，無有清淨、亦無無本，其自然者亦無地種自然相者，無所從來、無所從去、亦無所住，水、火、風種，虛空、識種，亦復如是。怛薩阿竭本無自然及自然相，無所從來、無所從去、亦無所住。須菩提！本際清淨、本際無本，本原自然、本自然相，不可計議。及清淨界者，無所從來、無所從去、亦無所住。不可思議及與無本，無所念界及與自然，無思議界自然之相，無所從來、無所從去、亦無所住。須菩提！六波羅蜜亦清淨，般若波羅蜜亦無無本亦無自然，自然之相，無所從來、無所從去、亦無所住。三十七品，十力、無畏、十八不共諸佛之法，道德清淨，佛與正覺，無所從來、無所從去、亦無所住。其無所有及與無本，其無為者不為自然，其無為者無自然相，無所從來、無所從去、亦無所住。如須菩提所言：『摩訶衍者，不得過去、不得當來、不得中間，三世平等，摩訶衍者但有字耳。』如是，須菩提！所言摩訶衍者，無去來今，三世平等；摩訶衍者但有字耳。所以者何？須菩提！過去亦空、當來亦空、現在亦空，三世平等三世空等，摩訶衍者亦復空等；菩薩亦空，其以空者，無一無二無三無四，不多不少，是故名曰三世平等，為摩訶衍。菩薩功德巍巍，無有等侶、無正無邪，亦不於欲、亦不離欲，亦不瞋恚、不離瞋恚，亦不愚癡、不離愚癡，不得憍慢、不離憍慢，不得貪慳妬嫉、亦無所離，不得善法惡法，不得有常無常，不得苦樂，不得我不我，欲界、色界、無色界亦不可得，不度欲界、不度色界、不度無色界。所以者何？不得自然，過去色空、當來色空、現在色空；痛痒思想生死識，亦復如是。色不可得，用過去當來現在色空，故不可得，空故曰空。空不可得，何況念空有去來今？痛痒思想生死識，亦復如是。又，須菩提！六波羅蜜，不得過去、不得當來、不得現在。須菩提！六波羅蜜亦不可得，三世平等故。六波羅蜜為不可得，其平等者無去來今，用平等故。
「復次，須菩提！其三十七品，十力、無畏、十八不共諸佛之法亦不可得，過去當來現在三世平等故。三十七品，十力、無畏、諸佛之法亦不可得，其平等者無去來今。十力、無畏、十八不共諸佛之法無去來今，以平等故，故曰平等。何況平等去來今三十七品、十力、無畏、十八不共諸佛之法，而可得乎？
「復次
「須菩提！過去當來現在凡夫亦不可得，三世平等故，故凡夫等。所以者何？推求人，永不可得；須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、怛薩阿竭亦不可得，當來現在亦復如是，三世平等故。諸聲聞、辟支佛、菩薩、怛薩阿竭亦不可得，推極人本不可得故。如是，須菩提，故菩薩摩訶薩作是住般若波羅蜜，覺了三世，為以具足薩芸若慧，是為菩薩摩訶薩，為摩訶衍三世平等。菩薩摩訶薩以住是者，天上天下世間最尊，因得出生薩芸若慧。」
須菩提白佛言：「善哉，善哉！唯！天中天！摩訶衍者，是菩薩摩訶薩學此衍者，過去菩薩摩訶薩亦因學是得薩芸若慧，當來菩薩摩訶薩亦因是學得薩芸若慧，今現在十方不可計無央數阿僧祇世界，諸菩薩摩訶薩亦復學是摩訶衍得薩芸若慧。是故，天中天！菩薩摩訶薩，摩訶衍也。」
佛告須菩提：「如是，如是！過去未來當今現在，怛薩阿竭、阿羅訶、三耶三佛，悉學是法得薩芸若慧。」
光讚經卷第八